It is described in Adhyay 2, Shlok 1-3 that seeing a sad and crying Arjun, ‘Kaal’ (Brahm) God, entered in Sri Krishna’s body, said that on this occasion, your cowardly behaviour is neither going to take you to heaven nor will bring you fame, and nor is the act of great men. Therefore, Oh Arjun, don’t be a eunuch, give up inertness and get ready for the battle. In Adhyay 2, Shlok 4-6, Arjun is saying that Lord, instead of commtitting sin by killing our respected elders (Dronacharya, Dhritrashtr), brothers, and relatives, we consider it better to eat begged food and we will incur sin by enjoying this kingdom stained with their blood. And you never know who will die and who will live. In Adhyay 2, Shlok 7-9, Arjun says, “I am your disciple and am in your refuge. My mind has stopped working. Advise me whatever is in my interest. If somebody grants me the kingdom of the whole Earth and makes me the king of gods i.e. grants me the throne of Indra, still I would not like to fight and carry the burden of sin on my head i.e. no matter how much you may persuade me but I do not perceive that any teaching of yours will relieve from sorrow i.e. will prepare me for the battle.” Having said thus, Arjun became silent and sat down in the rear end of the chariot.
‘Life-Death does not Finish with Devotion to Brahm’
It is described in Adhyay 2, Shlok 10-16, that on seeing grief-stricken Arjun, god smilingly said that Oh Arjun! You are grieving on an unregretful thing and are giving knowledge like a pandit. Learned people do not worry about death. It is not that you, all these soldiers, and I were never there before or will never be. Therefore, gather the courage to bear sorrow-joys and we all are in the cycle of life-death.
The meaning of Adhyay 2, Shlok 17 is that Kaal God is saying that Arjun we all (you, I, and all living beings) are in the cycle of life-death. In reality, consider only that God (Purna Brahm) as immortal/eternal by whom all these brahmands have been organised. Nobody can destroy that SatPurush. His power only is present in every living being and every particle like, sun. Even when far, its light and warmth has an effect on the Earth.
The translation of Adhyay 2, Shlok 18 is that this body, made up of five elements, is perishable. The eternal God is said to be imperishable and proofless i.e. a common devotee cannot comprehend that He is said to be always living with the soul of a living being. [In Gita Ji Adhyay 13, Shlok 21, 22, 23, and in Gita Ji Adhyay 15, Shlok 8.] Therefore, Oh Bharatvanshi Arjun! Fight.
Translation of Adhyay 13, Shlok 21 – The Purush (God) only, present in Prakriti (nature), experiences the three qualities arisen from Prakriti and the company of these three qualities is responsible for the birth of this soul in good and bad species of life.
Translation of Adhyay 13, Shlok 22: - The SatPurush present in this body, in reality, is God only. He Himself, being a witness, is an overseer, and being the giver of genuine approval is the Permitter, being the preserver-nurture of everyone is the Protector, being the Master of Brahm, who makes the living beings bear the results of their actions, and ParBrahm etc, is called Maheshwar and Parmatama (the Supreme God).
Translation of Adhyay 13, Shlok 23: - Hence, one who knows SatPurush, Kaal God, and Maya along with the three qualities (gunas), from the core, he, even though engaged in moral obligations in all respects, is not born again.
Translation of Adhyay 15, Shlok 8: - Air blows smell away because air is master of smell; similarly, Supreme God also takes the soul having a immaterial/subtle body from the old body which that soul abandons, to the new body the soul acquires.
Meaning: - Consider the formless power of the Supreme God with the soul as a mobile phone working from a range. Though the tower is at one place, it is still connected to its regional mobile phone through its range. Only he can understand this, who has a mobile. Similarly, the Supreme God resides in his own place, Satlok and wherever He goes, He keeps the range of His formless power extended to every living being or place i.e. to every living and non-living thing in every brahmand, just as Sun, even when far, keeps its light and invisible warmth (heat) extended to every particle in its capacity zone. Likewise, the light and invisible power radiating from the Supreme God’s body is sustaining every living and non-living thing.
The essence of Adhyay 2, Shlok 19-21 is that the omnipresent Supreme God (Purna Parmatma) lives with the soul just as smell is present somewhere in the air. Air and smell have an inseparable relationship. When smell moves from one place to another, at that time air is always with it. Similarly, regard air as the Supreme God and smell as the soul and consider fragrance as a good soul and foul smell as an evil soul. The Supreme God takes them into new bodies according to their deeds and still is with them. Like, Sun appears to be with everyone. Even when far, every living being is affected by the formless (invisible) effect of the sun. Likewise, the Supreme God, sitting in Satlok, protects all living beings. Similarly, we have to understand the meaning of this Adhyay 2’s Shloks 17-21, 22-23, and 24-25 in different ways.
In Adhyay 2, Shlok 22-23, the state of the soul has been described.
Translation of Adhyay 2, Shlok 22: - As a human being casts off worn-out clothes and puts on the new ones; likewise, the soul discards the worn-out bodies and acquires other new bodies.
Translation of Adhyay 2, Shlok 23: - Weapons cannot cut this soul, fire cannot burn it, water cannot wet it and wind cannot make it dry. Although equipped with Godly attributes, the soul has a different existence.
In Shlok 24-25, again the grandeur of that omnipresent Supreme God has been described.
Translation of Adhyay 2, Shlok 24: - He is indivisible. This God is incombustible, insoluble and undoubtedly, cannot be dried, and this God is eternal, omnipresent, unchanging, and is immemorial.
Translation of Adhyay 2, Shlok 25: - This God does not have a body made up of five elements or which is visible with naked eyes, is inconceivable, and is also called flawless. Therefore, Oh Arjun! Because this God lives in an inseparable form with the soul, the soul is indestructible. Knowing it as such, you are not worthy of grieving i.e. you should not grieve.
The essence of Shlok 17-25 is that Arjun! All living beings (you and I) are in life and death. But consider him as eternal, from whom the whole world has extended (has become organised). No one is capable of destroying this eternal God (Purna Brahm). That God lives with the soul like the smell in air; air is the master of smell. Good soul is fragrance and evil soul is foul smell. But fresh/pure air is detached; still both have an inseparable relationship. Likewise, the soul has the same qualities as God. Nevertheless, experiences the results of its deeds. Like, a person casting off worn-out clothes puts on new clothes. Similarly, the soul according to its deeds, experiences happiness and suffering in heaven-hell and 84-lakh species of life, but God has no sufferings. The soul does become joyous and miserable. Here, it is quite important to remember this that in Gita Ji, Adhyay 13, Shlok 22-23 and Adhyay 15, Shlok 8, it is evident that the soul is a part of Purna Parmatma (the Supreme God). SatPurush has an inseparable relationship with it only. A soul bears fruits of its actions, experiences joys and sorrows; but God (SatPurush) is away from this, is detached. Therefore, dear readers, it is important to understand this difference. A soul is also immortal and indivisible but is under the control of deeds/actions, whereas God (Parmatma) is not affected by this. After comprehending this profound difference, you will be able to make maximum use of Gita Ji’s pure knowledge (gyan).
In Adhyay 2, Shlok 26-30, it is said that the soul does not die even when the body is lost (death), because God lives with it in invisible form. Like, after casting off worn-out clothes, new clothes are worn, consider this body as same. A soul can neither be cut, nor put on fire, nor can be drowned in water, nor can air make it dry, it is immortal. This God, lives as an overseer form with this soul, and is unflawed (perfect). If we consider a soul to be constantly dying and taking birth, even then we should not become sad. Because after casting off worn-out clothes, it acquires new clothes; therefore, do not grieve. One, who has been borne, will certainly die and who dies, will certainly take birth. You, I and all these living beings were there earlier also and will be there in future as well. Then why worry?
Description of Sadhna of Purna Parmatma
Translation of Adhyay 2, Shlok 46 – Like, the faith which is left in a small pond (reservoir of water) on acquiring a (completely) brimful (very big and filled with water) reservoir of water (lake), a completely knowledgeable person (who becomes aware of SatPurush, the Purna Parmatma (Supreme God) has less faith left in other gods (Brahma, Vishnu, Shiv, Kshar Brahm, ParBrahm and gods and goddesses); in other words, then that learned person becomes fully dependant on Purna Parmatma. Relinquishing the sadhna of the three loks does sadhna of Satlok. In ancient times, a reservoir of water used to be the only source of water for drinking and irrigation. A family which is subsisting on a small pond whose water driesup in summer and then fills up during rain will certainly be in trouble because of shortage of water, if there is no rain. If that family gets a very big reservoir of water (lake) whose water does not finish even if it does not rain for 10 years, then that family has hardly any faith left in the earlier smaller pond; that smaller reservoir of water does not seem to be bad but there is knowledge of it’s capacity that this is a temporaray benefit and the bigger reservoir of water (lake) is permanently beneficial. Similarly, after finding a Tattavdarshi Saint who makes available the benefits of Purna Parmatma SatPurush (KavirDev), a devotee’s faith left in other gods is similar to that in the above-mentioned small pond. The other gods do not seem to be bad but after realising their capability (power), the devotion to the Purna Parmatma increases automatically. Then the devotee strives to obtain benefits only from the Puran Parmatma and does not try to achieve other gods. In Adhyay 2, Shlok 47, it is said that perform action, do not desire for its fruit. The purport of Gita Adhyay 2, Shlok 48-50 is that the act of bhakti of only one God, according to the injunctions of the scriptures, is meritorious. Whether you attain supernatural powers (siddhi) or not, forget about it; whatever God does, is good only. Keeping this in mind continue doing sadhna. Abandon all the previous acts even if you like them and giving up other evil acts like consumption of meat, alcohol tobacco, theft-deceit, wickedness etc, it is wise to do sadhna by conforming to every rule of the path of bhakti directed by a Tattavdarshi Saint. It is beneficial to relinquish good deeds on a guru’s order even if they appear to be good from a devotee’s viewpoint (like, to hold paath by someone; to give money to a beggar, if that beggar drinks alcohol from that money then you only will incur its sin). A religious man gave hundred rupees to a beggar considering it a virtuous deed. That beggar drank alcohol and beat his wife. His wife along with his three children committed suicide by falling into a well. Even such a virtuous deed by one’s common sense should not be done. It is beneficial to only follow the orders of a guru in true bhakti.
The evidence of Anami lok in Adhyay 2, Shlok 51-
It is clear in Adhyay 2 Shlok 51 that one who practices bhajan according to the scriptures i.e. according to the views in holy scriptures, he after going to Satlok, then goes to Anami (anayam padam gachchhanti) lok beyond that; in other words, attains Anami Parmatma i.e. the disease of birth-death will end.
Like, a devotee of the Mritlok (Earth) can attain four padas (salvation).
1. By worshipping gods-goddesses, pitras (deceased ancesters), ghosts, goes to them only. But this is the acquisition of the worst sadhna pad (salvation) according to the Adhyay 9 Shlok 25. Translation of Adhyay 9, Shlok 25:- The worshippers of gods go to gods; the worshippers of pitras go to pitras; the worshippers of ghosts go to the ghosts; those who worship according to the Holy Scriptures come to me only.
2. The acquisition of second state/ salvation is the worship of the three gunas (Rajgun-Brahma, Satgun-Vishnu, and Tamgun-Shiv). This acquisition of pad (salvation) is not complete i.e. is bad. Adhyay 7 Shlok 12-15 and Adhyay 14 Shlok 5-9.
Translation of Adhyay 14 Shlok 5:- Oh Arjun! The three gunas, Satgun, Rajgun and Tamgun, born of Prakriti, bind the soul to body.
Translation of Adhyay 14 Shlok 6:- Oh Sinless One! Among those three gunas, Satgun being pure, is illuminating and is fake Anami. It binds through attachment to happiness and attachment to knowledge i.e. binds to their pride.
Translation of Adhyay 14 Shlok 7:- Oh Arjun! Know the passion-like Rajgun to be born of desire and attachment. It binds the soul by attachment to actions and their fruits.
Translation of Adhyay 14 Shlok 8:- Oh Arjun! Consider the Tamogun, which deludes all the embodied living beings, to arise from ignorance. It binds this soul by interfering in bhakti and through laziness and sleep.
Translation of Adhyay 14 Shlok 9:- Oh Arjun! Satgun engages one in happiness, Rajgun in action and Tamgun masking the knowledge, distracts one from bhakti to God.
3. The acquisition of the third state i.e. pad (salvation) is Brahm sadhna, which should be done according to the Vedas and Gita Ji. Abandoning the sadhna of all the gods-goddesses and of Brahma, Vishnu and Maheshwar i.e. the three gunas and by doing jaap of only one Om (Omkaar) naam after acquiring a guru, the devotee goes to Brahm lok (Mahaswarg/Greatheaven) where he , then, enjoys for thousand yugas (ages). Then, on the termination of virtues, keeps revolving in the 84 lakh births in the mritlok. Even this state – pad (salvation) is not good. The living being is not completely happy with this also, does not attain complete peace i.e. does not become completely liberated. But with this Brahm (Kaal) sadhna, a living being is hundred times happier than other sadhnas. But even then is not free from Kaal’s (Brahm-Kshar Purush) trap. This salvation is not useless rather is useless. In Gita Ji’s Adhyay 7 Shlok 18, Kaal himself is saying that all these knowledgeable souls, however, are noble, but these are happy relying on my (anuttamam) very bad (gatim) salvation only.
4.The acquisition of the fourth salvation (gati-pad) - By bhakti of ParBrahm (Akshar Purush), attains the fourth state (pad). But the knowledge of the sadhna of ParBrahm is not available in Vedas and Gita Ji. In these there is knowledge of acquisition of and bhakti only upto Brahm (Kshar Purush). Like, the recitation of’Om’ mantra is only Brahm sadhna. Therefore, those devotees who worship ParBrahm considering him as ‘Nirgun’ (the unqualified ultimate being), they also attain the fourth (sayyujya) salvation in Kaal’s trap and go to Brahm lok. Because the worshippers of Nirgun, the rishis (sages), accept that we are doing ParBrahm sadhna. But they obtain benefits only upto Kaal (Brahm). Kaal God has organised different–different kinds of loks in mahaswarg. Like, the acquisition of Brahmlok is considered the best in the three loks. After acquiring knowledge about Purna Parmatma, worship that God only. Likewise, this soul after obtaining Updesh Mantra from a Tattavdarshi saint and being enriched with the earnings of true bhakti, goes to Satlok on its basis. This is that place where a soul lives in form as a hans (swan). The body becomes a collection of lights. The body becomes so effulgent as if it has the light of sixteen suns. The souls who have gone here never die or take birth.
Satlok is the place where ‘hans’ soul enjoys in physical form. if one has to vanish into the Supreme God or has to go to a better lok than this, then one has to do its sadhna there (in Satlok). As a result of which, this hans soul will attain the places (loks) ahead. Beyond Satlok is Alakh lok. In Alakh lok, there is sovereignty of the Alakh Purush. Beyond Alakh lok is Agam lok and Agam Purush rules there. Beyond Agam lok is Akah lok alias Anami lok. In this there is rule of Anami Parmatam (Purush). In the above three loks there is only one God (Purna Brahm KavirDev). He lives in all the three states. Like, the name of the body of the Prime Minister of India is something else and ‘Prime Minister’ is the name of their post. Many a times, the Prime Minister keeps other departments with him; like keeps Home Department with him. When he signs the documents of the Home Ministry, then he writes himself as the Home Minister. At that time, his power is much less than his signatures as the Prime Minister. Similarly, the real name of Purna Brahm , SatPurush, is KavirDev and because of variations in languages, is Kabir, Kabiran, Khabira, Hakka Kabir and Sat Kabir is the real name and by comparable names that God lives in Alakh lok as Alakh Purush, in Agam lok as Agam Purush and in Akah lok as Anami (Anamay). The soul, who after going to Satlok, does sadhna of Anami Purush that soul, as a result of bhakti, on attaining the supreme state/salvation of that God (Anami-Anamay) vanishes into that God.
In Adhyay 2 Shlok 51- ‘Anamayam Padam gachchhanti’ i.e. after being completely free from the chronic illness of birth-death, reaches the state of Anami (Anamay) Pad (salvation); this is known as acquisition of Anamay Pad. Here in every brahmand, Kshar Purush (Kaal) has created fake loks by copying Satlok. Jyoti Niranjan (Brahm) has got a Brahm lok created in every brahmand. In this Brahmlok only, he has also got creation done in three secret places. One satgun dominated, second Rajogun dominated, and the third is Tamogun dominated. He has also got a Mahaswarg created in this Brahmalok. In that mahaswarg he has also got a fake Salok, fake Alakh lok, fake Agam lok and fake Anami lok, created by Prakriti Durga. Then in the twenty-first brahmand also, he has got all the four loks created. He keeps the souls in dark and does not let them know the truth.
In Adhyay 2 Shlok 46-53, it is said that in reality, forgetting about sin and virtues, get engrossed in the sadhna of Purna Parmatma. Among actions, it is wise to do yog (bhakti). Therefore, get engrossed in yog (bhakti of Purna Parmatma). Wise devotees, even abandoning the fruits of actions, become liberated from the bondage of birth. When you will become free from attachment, you will attain the same vairagya (freedom from worldly desires). When your mind, instead of being confused from the knowledge of various types of conflicting scriptures, will become focussed on one Tattavgyan (true knowledge), then you will become a yogi (bhakt/devotee). Like, one’s mind itself gets distracted from a small pond after obtaining a bigger pond (reservoir of water). Similarly, after becoming aware of the Purna Parmatma (the Supreme God), the mind gets distracted from the smaller gods: Brahma, Vishnu, Mahesh, gods-goddesses, Mother Durga, Kaal (Brahm) and ParBrahm, and after doing bhakti of Purna Parmatma, one attains His Anami (Anamay) supreme (param) state i.e. goes to Anami lok which is even beyond Satlok. One becomes completely liberated from the cycle of bith-death. Therefore, you become a bhakt (devotee) of Purna Parmatma. Then you will be a yogi i.e. a right bhakt.
In Adhyay 2 Shlok 54, Arjun asks, ‘what are the characteristics of a bhakt who is completely dependant on one Supreme God i.e. what are the characteristics of a bhakt who has a steadfast mind in Purna Parmatma? How does he speak, walk or sit etc?
In Adhyay 2 Shlok 55-68, it is mentioned that when a bhakt (yogi), free from desires, is contented with destiny, at that time he has a steadfast mind. He considers sorrow-joy to be same and is free from love-hatred. He has subdued the senses. Desires arise from bad thoughts. Then, from anger arises bewilderment, from bewilderment arises foolishness, and then because of destruction of knowledge, mind becomes corrupt, after which decline is certain. A Tattavgyani (knower of the truth) who is endowed with yog, he, even while performing the scripture-based act of bhakti, is not overpowered by the senses. Soon, his mind becomes steady and all his miseries end. How can a person be happy until he is free from desires? Senses overpower the mind like a boat in water is overpowered by the wind i.e. he whose senses are under control, know his mind to be stable.
It is written in Adhyay 2 Shlok 69-72 that two types of persons try to remain awake at night. One, lover of sensual pleasures (overpowered by lust and a thief or one who wants to collect lot of money), engrossed in evil habits remains awake. For him, it is not night; it is like a day. The second type of person who remains awake is a lover of God. He made full use of that night. Like, all the rivers automatically fall into a sea; similarly, the two types of persons automatically go to hell and heaven on the basis of their bad and good deeds. One who has become aware of the truth about God (Parmatam tattav), he has become free from sensual enjoyments and remains balanced in joys-sorrows and gain-loss. Like the rivers even after falling into the sea do not disturb the sea. That person, free from all desires, free from affection and pride, attains peace. A sadhak, who becoming free from the evil habits of sensual enjoyments, represses senses by overcoming mind, puts an end to lust, anger, passion, greed, pride and does not become unsteady even at the time of death, only that person can achieve Nirvan Brahm (Purna Parmatma, Purna Brahm). Otherwise, because of being incompetent can not attain Purna Parmatma.
Gist: This competency is neither in Vishnu, nor in Brahm, nor in Shiv. Then, attainment of God is impossible.